Nubianscripts

Saturday, 12 October 2013

October 1st. What started as a minature event metamorphosed into a
virtual inferno throughout the social media. The arsonist? The Etisalat Prize
for Flash Fiction with £1000 at stake. The entry with the highest number of
votes would be coronated winner. Like rats in the rat race, the scramble for
the cheese was on. Soon writers who entered for the competition (those in the
red corner), organized digital campaigns, pelting social media pages and our
sensibilities with tattered manifestos, on why we should vote for their entry.Then
another group of writers (those in the blue corner), who claim to be defending
the wobbling integrity of the Nigerian literati stood up, casting votes of
anger and protests of displeasure at how Etisalat is ruining the literary scene
with their bolekaja prize, claiming
that the organization is using money to insult their sensibilities like the
capitalists they are.The ripple effect of the adherents of the blue corner, created a third group, the
salt-coated ones. This crop of writers initially in the red corner withdrew
their entries when their 'integrity' was caught in the cross-fire between the
blue and red corners. They were afraid that their exposed underwears would be
stained by the dust generated by the tussle. Some even put up public
disclaimers, claiming that the competition was a sham and expressed their
innermost regrets. They should get better PAs. Such posture is as hypocritical
as the preacher who says money is the root of all evil but gallivants in his
private jet. Would they have withdrawn their entries if the blue corner had
turned a snobbish nose at the competition? Was it not the same monetary
motivation, which is the latent reason for the protests from the blue corner
that propelled these salt-coated writers to enter?Herein lies the crux of the matter.
Who is to blame, Etisalat or the Writer? Suffice it to mention at this point
that this is not the first competition to be decided by voting. Even
competitions whose winners have been decided by a panel of judges have come
under fire as being shambolic and not transparent. Ask NLNG, Obiwu and Oguibe.
Using the public voting process as a parameter for evaluating the integrity of
Etisalat's flash fiction prize is shambolic.
Etisalat did nothing out of the ordinary when it decided to chose winners
through the voting module. The blame should go to the writers turned
politicians and started campaigns for votes. Those who did not believe their
stories enough to sell itself, and sought to convince us with manifestos.
It is unfair for writers to apportion blame to Etisalat without taking
cognizance of the role they played in bringing literature into the pigsty. This
bespeaks of the putrid stench of ego that is accustomed to the Nigerian writer,
where he is an all-knowing expert that needs and heeds no correction. This is
nothing short of the white-saviour complex where the wolf shouts wolf only
after draping himself in sheep's wool.The Nigerian writer is a product of
the Nigerian society. A society that accords prestige and respect to the
individual that has the most money. A society where everything has been commodified for the highest bidder,
including conscience. A society where monetary artefacts determine the course
of thought patterns and social institutions. What writers have merely done is
to carryover these polluted values into the literary scene, and like their
counterparts in the wider society, they look for a scapegoat when 'shit hits the fan'. This time they
found an unwilling volunteer in Etisalat.

Wednesday, 15 May 2013

The death of Margaret Thatcher threw
up a plethora of issues erstwhile lost in the labyrinths in our collective
history as Africans. While the world was caught in a choreographed grief system
churning out condolences, there is the need for us as Africans to send
condolences of a different kind. We have to mourn the dearth and death of
African history. The African history is fast becoming history. Just a trip to
our public schools would convince one of this anomie and impending cloud of
cultural disaster.

First it was a case of the
absence of indigenous history as against the foreign ones in the curriculum.
Presently, it is the absence of history as a subject. The number of history
teachers has been going down astronomically, as there are fewer public schools
which offer history as a course or seem interested to.Private schools which supposedly
offer more qualitative education to students and better remuneration for
teachers are hardly interested in adding history as a course in their
curriculum. The reason for this exclusion may not be unconnected to the fact
that most see it as a waste of intellectual venture since history can't get you
a job. The same fate is suffered by geography (social studies).Reasons for this may not be far-fetched.
Our educationists believe that (African) history has no place in this
fast-paced society of ours driven by science and technology where reality is
formed by the media. What good is it to a pupil or student to study a course
which is out of place with his current social needs like a dismembered joint?
As such, there is no need to equip and maintain museums or heritage sites.
There is no demand for the return of artifacts displayed in European museums.
Excursions are no longer taken to heritage sites.The death of Margaret Thatcher has
thrown up the issue of ahistoricity. Upon her demise, several Africans typified
this historical dearth through their condolence message, perhaps in a rush to
feel politically relevant to their slave masters. The Nigerian president,
Goodluck Jonathan in his statement said that "she would be always
remembered by the World for her unique, distinctive and purposeful leadership
which restored the pride and respect for her country...." Current South
Africa president issued 'heartfelt condolences' to the Thatcher family. Some
medis outlets are awash with her achievements hailing her as an iconic feminist
figure and the true personification of an 'iron' lady.

The foregone remarks were either
borne out of sheer ignorance or an attempt to appease their white masters, but
are certainly nothing short of an insult to Africa's history. For a leader who
legitimized the apartheid regime and openly branded the ANC as a terrorist
organisation comparing it to the IRA, it is despicable for Africans to show
some heartfelt condolences to someone who reinforced class and racial
segregation.
However, Thatcher is just a tiny speck in the compendium of historical
abortion. We have forgotten our heroes, cultures, religions and ourselves. We
have dug up our cultural roots and eaten the seed of unborn generations. We now
employ foreign experts to teach us about our cultures, ways and ourselves. One
of the effects of colonialism is that it paved the way for European
anthropologists to study and give Europe a supremacist position of African
cultures and social institutions. Little wonder African women cry of
subjugation by menfolk because they don't know about the Amazons of Dahomey,
Female-husbands of Ohafia, the Novendu rain-queens or the matriarchy of the
Ashantis. Little wonder that 'Ekwensu' and 'Esu' in Igbo and Yoruba Mythologies
(respectively) are victims of character assassination which made them evil
gods. Why do we still wonder that little is unheard about ancient African
writings such as the Nsibidi and Uli because history records us as having no
written tradition or system of recording events. Yet, no wonder that some Igbos
go about proselytizing that they are descended from the Jews. African history
is sunset to the African eyes.

The writer's place as a component in the
social structure may be procative, reactive or both. His musings while being
reactions to happenstance in society, can also be foothills upon which society
can catch a glimpse of the future. Life is a source of his inspirations, so the
writer in us dies when society goes to the gallows. His desire to pursue a
particular subject or issue is influenced by a bias rubbed off on his
consciousness as a consequence of being a member of a particular society,
culture, race, religion or whatever social compartment he finds himself. The
pen is the mouthpiece of what his eyes has written down. Thus, it is not
uncommon to find subjects such as science-fiction, serial killings, the beauty
of summer et al from Europeans and North Amearicans, just as it is not uncommon
to be bombarded by literature of wars, revolutions, ethnic politics, religious
strifes from developing or under-developed countries. The latter explains why
most African literature -especially the award winning ones- evolve round this
derogatory theme.If we take cognisance of the plethora
of phenomena that threaten to negate the foundations underpinning our existence
as a country, one is tempted to pose the question: what is the role of the
writer in present-day Nigeria? As a social being existing within a particular
cultural nexus, should the writer assume an impassive journalistic role,
echoing the sentiments of an oppressed confused society or a messianic posture
burdening himself with the charting of a new course for society? Should he be
satisfied with giving headaches or adopt a contrasting standpoint in the
issuance of prescriptions?The imperativeness of such inquiry is
underscored by who or what constitutes a writer. What parameters should be set
when operationalizing the concept 'writer'. Is he one that scribbles with the
distant objectivity of a lab scientist or is he a participant observer and
actor in society. A writer to me embodies the latter qualities. A writer's duty
is to pull society by the ears from the brink of anarchy and drag him towards
humanism. The writers role is fundamentally more than that of a journalist. He
is a cultural nationalist who aims to level the hills upon which popular
supremacist ideologies look down on his society trapped in the murky waters of
discrimination as exemplified in Frantz Fannon's 'Black skin, White masks', and
Ngungi Wa Thong's 'decolonizing the mind'.A writer is expected to be a leader
and restore the dignity of his country as personified by Thomas Sankara and
Leopold Senghor. Sometimes he may be a scapegoat for peace like Wole Soyinka or
a revolutionary like Christopher Okigbo who takes up arms in defense of his
rights. He is expected to criticize his society like Achebe did in his 'Man of
the People' or record history for unborn generations like Oluduah Equiano. Last
year, the Ugandan government issued a statement that sought to demolish the
country's only museum, a historical and nonetheless national treasure in favour
of a 60-storied trade centre. This move was aborted as a result of the
resilient opposition of the writers in that country. Thus a writer is a warrior
standing guard against the cultural marauders, a philosopher like Aime Caesar.Now what is the role and place of
the contemporary Nigerian writer in charting a progressive course for the
country and continent? What is his stance in the cultural and mental revolution
of his comprades? The fervor of Soyinka, Achebe, Flora Nwapa, Okigbo, JP-Clark,
Odia Ofeimum and Niyi Osundare has been doused. The contemporary Nigerian
writer is aloof or at best seems non-chalant to his current exiatential
realities. He distances himself from society, and like a vulture searching for
carcass, chooses to prophesy doom from foreign shores. He is now no more than
an entertainer, a literary jester aiming to satisfy the cravings of the
bewildered masses. At best he is a journalist echoing the sentiments of a
confused group or at worst an ethnic bigot postulating parochial views. He can
neither give headches to the political elite or offer prescriptions to the
decadence of his society. His literature looks the other way, hungry for
foreign acceptance and recognition. It does not stir in us the thirst for
development and political change.The foundations of world civilizations
and thoughts were forged by the steel of pens. Such task does not come from the
mass population, for there has to exist a certain class of people not swayed by
the currents of society, but who watch and give meanings to the sequence of
events. The onus falls on the writers to bell the cat. Would the Nigerian
writer be satisfied with writing footnotes and glossary?

Religion has always been a part of humanity and plays a pivotal role in social organization. The world over, diffrent cultures and societies were/are aware of the presence of an unfathomable supernatural force beyond human comprehension, which kneaded and knitted the earth. As such, they sought to reverence and communicate with this supernatural force through pratices, rituals and dogmas sanctified my myths, hence the birth of religion. If all cultures had displayed a collectivity of ideas towards the existence of this unseen force which seemed (as at that time) to direct the affairs of mortals in a pre-determined fashion, then the question of the superiority of a religion of a particular faith seeing God as its exclusive property should not arise. Such stance becomes worrisome with the apparent similarities that exists amongst religions of the world. The sainthood in Christianity and the Ndi-ichie of igbo traditional religion are one of such from the plethora of similarities that exists between world religions. Sainthood is the veneration of exceptional individuals for their works in the christian faith. 'Holy' men and women who through exemplary lives on earth went into heaven to be with other saints. The word in itself is a transalation from the Greek word 'Hagos' which means to 'set apart one'. In the new testament the word is used to describe those who believed in Christ and adhered to his teachings and philosophies. Saint Paul often addressed his epistles to saints of a particular city (see Ephesians 1:1&2; Corinthians 1:1). As Christianity spread, the operationalization of the term began to change thus becoming applied to people who were/are venerated after deaths s saints. This led the catholic church to create a process called canonization through whichvenerable people could be recognized as saints. The Ndi-ichie occupy a very high place in igbo cosmology. They are esteemed individuals held in high regard who have gone to be with the gods and ancestors. The igbos believed that one became an 'iche' at death through a life of hardwork, honesty, resourcefulness, sound moral standings and other virtues. Like the saints of christianity, Ndi-ichie are in constant communion with the living ones on earth continually interceding on their behalf to God(s). They also offer advis to their descendants and appeal to Alusi on their behalf. This is no different from what the catholics do when they pray offer prayers to the saints for guidiance and interception. Thus while the African says the God of my forefathers, the Christian says the 'God of Abraham, Isaac and Jacob.' Furthermore both act as signposts for behavioural conditioning in their respective religions. The Saints and Ndi-ichie are not only models for imitation, but also are parables unto others. By extolling virtues such as service, hardwork, humility, forgiveness et al, the sanctity of Ndi-ichie (or sainthood) inspires people to emulate such lifestyles while as mortals with the hope of having a place with -the- God(s) and ancestors (heaven) upon their transition to the spirit world. Finally, both like every other element of sainthood in other religions are hinged upon the belief of life after death. The emphasis of the indestructibility of the soul and the recurring debate of the origins of human existence seek answers in the conceptualization of sainthood. The are temporary buffers to the permanent shock of the unanswered question of death. Both sainthood and ndi-ichie are diffrent points along the continuum of ancestral veneration. They are not any different from Arahat in Buddhism, Rsi and Guru in Hinduism or the Wali in Sufism.

Saturday, 11 May 2013

Sir James Fazer
in his analysis of the principles of thought upon which magic is based came up
with two thought processes. One, a statement of rules which determines the
sequence of events and the other, a
set of precepts which humans observe in other to compass their ends. The
former deal employs a microcosmic approach, trying to know the factors that
influence the occurrence of events, the latter is concerned in making the event
happen. The reactive former draws inspiration from abstract conjectures, while
the proactive latter draws strength from the action and practicability.

As more parallels
which seek to juxtapose the thought pattern of the present apolitical nature of
the Nigerian church and the mental process that determines how it perceives its
social realities, more questions beget the critical mind. The psyche and mental
position of the Nigerian church pays spiritual dowry to the first. The present
church is a reaction of the people’s wants.Just like the mass media, the present church functions as an escapist
tool, through which the masses can seek that anesthesia to forget society’s
sorrows. It entertains the Nigerian mind with the riches of beyond, harvests of
miracles, baby factories and instant contracts of marriage. Thus if you want to
be rich, you sow seeds, speak to it and you shall reap bountifully. The Church
does not equip the mind with the logic and practicability to transform ideas
into products. It is rather a victim of its own mental trappings.

When it comes to taking a stand on the
political issues in the country, the church yet again chooses to perceive
issues from conjectural formulations. It is not uncommon to hear of prayer and
fasting programmes for the country. Even the president calls for prayers for
the nation to deliver it from its problems. Most times the problems are placed
in the hands of God with pleadings of ‘God help us’, ‘God will deliver us’, ‘God
knows best’. No church questions the political process that allows for the type
of leaders and nauseating corruption that rapes the country. No church preaches
political reformation and change. No pastor, evangelist or bishop has called
out his congregation to protest against fuel hike, extra judicial killings,
lecturer’s strike or the outright insensitivity of the government, which are
exemplifications of the second thought process.

Rather the
church is now a group within the political elite, a bourgeoisie that profits from
the spiritual labour of the Nigerian masses. Like the government, it has lost
contact with the people it claims to protect. It is now the psychological arm
of the government. During the debacle of President Yar’Adua’s health, some
selected ‘men of God’, went to Aso villa to ascertain the status of his
physical condition. They all came back proclaiming that the president was hale
and hearty. The president died some weeks later. The church has chosen to snub
the stench oozing from the country’s decay. Politicians are given front row,
some are even bestowed titles in church.

The church is
oblivious to its role in pushing for a political revolution and correctness in
the Nigerian polity. It is the only body that unites most ethnic groups in the
country. As such it can serve as an umbrella organization that would fill the
vacuum left by labour, political parties and civil groups. It also wields the (political)
influence and has the economic backing to sustain such. Imagine if all Catholics
were to protest fuel hike, or all followers of Christ embassy were to picket
the national assembly.

The church played
a huge role in Europe’s quest to conquer the world. The inquisitions, crusades,
slavery, colonialism, and distribution of trade routes were seriously
influenced by the interests of the church.The Nigerian church cannot afford to remain apolitical. It cannot be
impersonal and neutral in the midst of growing resentment against the political
class, the uncertainty and fear of the political future of the nation. The Nigerian
church is where the revolution for the new Nigeria should start from. It has
the compliance and submissiveness of the masses. The Nigerian church would be committing
historical abortion if it chooses to play a psychological role in dumbing down
the consciousness of the Nigerian masses. Elijah, Jeremiah, John the Baptist
and Jesus all had confrontations with the political class of their time. Change
must first occur in thought process of the church to observe those set of
precepts which would navigate us to our political end

Thursday, 13 September 2012

Just recently, Dangote Group, the company of billionaire business man,Aliko Dangote advertised for the application of graduates withsecond-class upper degrees (2.1) for the position of drivers. Theadvert started campaign of mud-slinging, name-calling and a moralvendetta against Dangote Group's seemingly degrading evaluation ofNigerian graduates. Others, as the case always is, blamed thegovernment for crippling the Nigerian economy thus creating anenvironment that leaves the Nigerian graduate vulnerable to the anticsof economical predators such as the Dangote Group. Reactions such as this are guided by blind sentiment, serving no goodpurpose, especially for the Nigerian youth. Inherent in thisoccurrence are lessons to be learnt by a constructive mind. Firstly,the pride of a man is in his work. A man does not work to pay thebills (but sadly, the contrast is the case), rather engaging in labourbrings a certain fulfillment. It is the essence of his survival andpurpose on earth. Take away man's ability to engage in labour and youhave taken away his ego and pride. This is the reason why men take upjobs far beneath their status, because the man must go out into thefield to till the ground. The notion of graduates taking up jobs asdrivers should not generate uproar if our graduates decide to shelvethe cloak of pride. In a country where there are fewer jobs by theday, and majority of those employed are being underpaid, taking up ajob as a driver till the next big thing comes is not a bad idea.Across our shores, Nigerian graduates do more demeaning jobs tosurvive. Most juggle between 2-3 odd jobs, working as cleaners, barattendants, baby-sitting, washing dead bodies et al. Is it not thesame quest for survival that pushed graduates abroad to take up suchjobs? Why then do we expect something back home? Why do we expect tobe given hand-outs and soft-landing? What is the pride in having onlyyour certificate to show yet the illiterate is able to fend andprovide for his family? The fact that the graduate is knowledgeable ofgovernment's insensitivity is enough catalyst to push the graduate tolook for ingenious means of creating economic avenues for himself. Yetwe pride ourselves with paper-qualifications. Secondly, the scenario also brings to the fore, imperative questionswhich the graduate and undergraduate should ask if he is serious abouthis future. Am i a job-creator or job-seeker? What skills do I haveaside from my degree? How far am I willing to go to develop thisskill? What skills do I need to acquire to position me in a vantagespot? Today's existential reality has made it as a matter of urgency,for the Nigerian (under)graduate to seek to explore inherent talentsand skills which most times are not moulded within the formal walls ofour universities. How is your extra time spent? Chasing girls, bingedrinking or self-development? To be fore-warned is to be fore-armed.Nigerian (under)graduates are fully cognisant of the fact that oureducational system is dysfunctional. Our professors can't evenpropound solutions to the nation's problems and on the average, haveperformed worse than the politicians themselves when appointed intogovernment. Lecturers are out of sync with the current realities ofthe contemporary pedagogical methods, while the curriculum isout-dated. The Nigerian student knows all this. Why then does he stillfall prey to the whims of economic predators? Why does he stillembrace the mind-set of looking for a job-seeker? Why has he not armedhimself since he has had prior knowledge of the labour market's oversaturation? Why are university certificates an end in itself, insteadof a means to an end? There is a serious need for a paradigmshift. A value-reorientation. Graduates should debunk the notion thatthe world or government owes them something because they graduated.Education is meant to expose and broaden the mind, not give you a job.Going to school with the sole purpose of getting a job defeats thepurpose of education. Such a myopic purpose would be better treatedthrough apprenticeship, worker's guild and technical schools. Being a graduate does not exempt you from doing menial jobs. But ifas a graduate, you do such menial jobs for a long time, is as a resultof wrongful application of cognition. Until Nigerian youths learn tobe proactive and avoid campus vices and distractions and shed thecloak of ego-massaging, then they would be so educated that all theywould be left with is their certificates.